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Studies in Jainology, Prakrit
their narratives on gahā No. 1553 of the Mülaradhanā (C.100 A.D.); but their main source is some Prakrit commentary or commentaries on the Mularādhanā which, unfortunately, is (are) not available; and they dropping the scene of the headless trunk of the female body being caten by her father and brothers, illustrate well the equanimity (samāsa) and victory over calamities (parisahajaya) of Cilatiputra by creating a kite 10 peck his cyes, in addition to the ants punching his whole body. It is also worth noting that these Aradhanākathākosas have made some changes in this tale and yet its general frame-work in them is the same; They have made Cilātīputra the son of Upaśrenika (Praśrenika) born of Cilātamahadevi (Tilakāvatī). Sumsumā, in the Cūrni, is replaced by Subhadrā (Bhadra), daughter of the maternal uncle of one Bhattimitra. Hariscna makes Bhattimitra himself kill Subhadra and his tale is entitled Cilatimitra Kathanakam. The Vaddarādhane, which is an Arādhanā Kavace-Kathākosa, however, has preserved from its main source a Prakrit quotation and two Prakrit phrases (partial quotation) that form a part of preaching of dharma received by Cilatiputra from the Jaina teacher he inct before resorting to Prayopagamana. These quotations are:
(1) Jam icchasi tam nam tam jampuna nccchasi tam tumappam,
Purisa sīha tam icchasu samsaramahannavani taridum. (II) Abhavidam bhāvemi bhāvidam bhāvemi. (III) Savvam sāvajja-jogam viradomhi.
We should remember that in the tale recorded in the Cūrni the corresponding part contains “Uvasamo-vivego-samvaro". Hence it is possible that the commentary on the Mularādhanā, which was a source for the Vaddaradhane, has tried to augment this part of the tale for further elucidation, though Cilatiputra of the Vaddārādhane requests the teacher to preach his dharma in short and that too exactly in the same manner and in the same terms
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